翻譯名義集 5.11

5.11

[Bodhi] Master Zhao says: "The culmination of the Way is called bodhi. In Qin, there is no word to translate it." Later masters all translated it as "Way" (dao), because the Great Treatise translates it as the "Buddha's Way". Now one may ask: "The Book of Changes says: 'The way of establishing mankind is called benevolence and righteousness.' Thus the Confucian school takes benevolence and righteousness as the Way. Zhuangzi says: 'Emptiness, tranquility, placidity, indifference, silence, and non-action are the equilibrium of Heaven and Earth, and the perfection of the Dao and De.' Thus the Daoists take emptiness and non-being as the Way. Now, what does the Buddhist school take as the Way?" The answer is: "The Pratyutpanna-samādhi Sūtra says: 'All buddhas attain liberation from the mind; the mind is pure and called stainless; untainted by the five destinies, it does not receive form; one who understands this accomplishes the Great Way.' Thus we know that our teaching takes the mind as the Way. The mind is the fundamentally pure mind of self-nature. Its essence is serenely quiescent, its nature is numinously luminous; it has no name and no form, transcends existence and transcends non-existence; it cannot be conceived by the mind, nor discussed by the mouth, and in praise it is called the supreme truth." Someone asks: "The Vimalakīrtinirdeśa says: 'Bodhi cannot be attained by the body, nor can it be attained by the mind.' How then can you take the mind as the Way?" Answer: "Regarding the investigation that bodhi is neither body nor mind, Master Zhao says: 'How could the unconditioned Way be attained by body or mind?' Therefore the Sūtra on the Domain of All Buddhas says: 'Bodhi cannot be awakened to by the body, nor can it be awakened to by the mind. Why? Because the body is insentient, like grass and trees; the mind is deceptive and not real.' Therefore, bodhi is neither body nor mind. However, when the Vimalakīrtinirdeśa conversely says, 'The liberation of all buddhas should be sought within the mental actions of sentient beings,' Tiantai explains: 'Now contemplating the mental actions of sentient beings, one enters the pure wisdom of the fundamental nature. Exhausting the source of the minds of sentient beings reveals the fruit of liberation of all buddhas. It is like advising someone seeking water not to leave ice behind: although cold freezes water into ice, warmth melts ice into water.' Therefore the Huayan [Sūtra] says: 'If one can skillfully use one's mind, one will obtain all supreme and wondrous merits. Ordinary people, being ignorant of the mind's source, follow false thoughts. Being able to deeply illuminate the emptiness of nature within false thoughts is called understanding the Great Way.' Therefore the Huayan [Sūtra] says: 'Directly understanding the Great Way, one arouses the unsurpassed mind.' When this wisdom of the mind is aroused, it can be the mother of buddhas and is named the perfection of wisdom (prajñāpāramitā). Therefore the perfection of wisdom is also called the Great Way. Thus the Great Treatise says: 'Welcome, Buddha, on the Great Way of the perfection of wisdom!' If one uses this wisdom to cultivate the ten thousand practices, the Dharma cultivated is also called the Great Way. Thus the Lotus Sūtra says: 'For the sake of the truth of cessation, they cultivate the Way.' Because the Way is the mind, its nature is open and pervasive, and it encompasses all phenomena—there is nothing that is not the Way. Just as the Golden Maiden asked Mañjuśrī: 'What is meant by the Way?' and he answered: 'You yourself are the Way.' Furthermore, Xigen said: 'Lust is itself the Way; anger and delusion are also thus. Within these three things, there are the immeasurable ways of all buddhas.'" Now one may ask: "Lustful matters are defiled and filthy, while the Buddha's Way is pure. How can you designate filthy matters as the pure Way?" Answer: "Contemplate lust, anger, and delusion as having characteristics like the moon in the water; understand that the essence of defilement and purity is by nature like empty space. Encountering favorable conditions without attachment, meeting adverse conditions without anger, within bad realms one attains the gate of liberation. This is practicing what is not the Way to penetrate the Buddha's Way. Such a one is called an unobstructed person, emerging from birth and death via the single Way. If one gives rise to ordinary views, it becomes karma for hell. It is like a hot iron ball: grasping it will inevitably burn one's hand. One who is unconditioned like this is called a person of the Way."